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Petrus Dori. (2022). Accepting Diversity from Christian View. Journal

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Volume 2 Number 5, May, 2022

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ACCEPTING DIVERSITY FROM CHRISTIAN VIEW

Petrus Dori

Sekolah Tinggi Filsafat Katolik (STFK) Ledalero - 86152 Maumere - NTT

Email: [email protected]

ARTICLE INFO ABSTRACT

Received:

April, 26

2022

Revised:

May, 14

2022

Approved:

May, 16

2022

Accepting and treating diversity in a friendly manner is

essential from a Christian perspective. If nowadays progress is

being seen in terms of accepting, respecting and treating each

other in a friendly manner, then this cannot be separated from

the contribution of faith and religious ethical values adopted

by believers. In the context of this paper, the author limits

himself to the contribution of the Christian religion. For

followers of Christ, being friendly to diversity whether due to

physical differences, skin color, social status, gender, ethnicity,

religion or culture has historical and intercultural theological

aspects.

KEYWORDS

Diversity - Old Testament - New Testament - intercultural

theology

This work is licensed under a Creative Commons

Attribution-ShareAlike 4.0 International

INTRODUCTION

The world today is characterized by an increasingly multicultural society context. There

are many differences between us. These differences are an undeniable fact. In this multicultural

and multireligious era, all differences require recognition, acceptance and treatment with the

same respect and respect from others. But where exactly is diversity? In what ways is diversity

evident as de facto?

Our question was well answered by Carmelo Dotolo, permanent lecturer in theology of

religions at the Pontifical Urbaniana University in Rome. In his book, “Christianity, Hospitality

and Ethos”, the author presents diversity as having three aspects.

Firstly, there is diversity regarding the point of view of life or philosophy.

Multiple

points of view allow for differences of opinion. It often happens that different points of view

Cf. C. DOTOLO, Cristianesimo e interculturalità: dialogo, ospitalità, ethos, Assisi, Cittadella,

2011, p. 22.

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Accepting Diversity from Christian View 964

can turn into a source of conflict and an arena for division. In an intercultural perspective,

namely a view that promotes an inclusive understanding of others, the difference in ways of

seeing is actually an opportunity to interact, have dialogue, exchange ideas and views openly

for the sake of discovering the truth. of life. Man cannot live without truth. Human life requires

truths born from the exchange of opinions or in the Indonesian context, deliberation for

consensus. The truth of life is actually the fruit of listening to one another. So dialogue is

necessary so that people do not have an absolutely one-sided view of truth or a one-way point

of view. The truth of the dialogue is accepted as a gift that comes from others, from Above,

from God.

Secondly, there is cultural diversity.

According to cultural anthropology, culture is

never understood singly but plurally. This means that there is no longer a single or dominant

culture in the world. In the world there are many cultures and each culture is valuable, just as

humans are the creators and carriers of culture itself. Such understanding enables Christians to

grow in an intercultural mentality as a calling. Living it is thus revealed in the service of

recognizing, accepting, welcoming and appreciating diversity regardless of socio-cultural

background, social status, gender and skin color. In terms of language, humans or humanity,

cultural carriers and transmitters are never defined singly but plurally. From this point of view,

anthropologists in our time who are marked by the struggle for upholding human rights

emphasize the need for the right to be different. Difference is actually a right and therefore

requires respect, recognition and acceptance.

Thirdly, there is also religious diversity.

In terms of language, the term religion is not

interpreted singly but also plurally. This means that the word religion always refers to and

includes many, other than ourselves. This is important so that people do not fall into narrow

fundamentalism, asserting and exaggerating their religious identity and demeaning others. Each

religion is unique and irreplaceable. However, just as with culture, there is no religion that is

pure, free of influence in the context of a world of rapid interplay.

It should be noted that the diversity of religions with various symbols, languages, rites

and theology symbolically represents the meaning of others, as well as helping to interpret the

role of identity, which is essentially open and not closed, dynamic and not static. Faith with an

open identity means acknowledging the presence of others and considering their contribution

whether as followers of Islam, Hinduism/Buddhism or or other religions, as well as with other

secular beliefs for the development of faith and universal humanity.

Just as every religion is different but does contain some things commonly held by others,

so identity is always understood in a plural manner. No human being has a single identity. In a

unique and irreplaceable identity, the old slogan reminds us, that humans are not an island.

Recognizing and accepting identity as plural and not singular, dynamic and not static is an

absolute requirement for not asserting oneself and one's own culture, but rather starting to learn

to acknowledge and accept the existence of the other, to have a dialogue with the other, and to

take into account and rely on the other for the good of living together.

In the face of this reality, it is more than just a need to strive for. For Christians,

brotherhood in diversity is a calling and mission. The multicultural reality of the Indonesian

nation is a fertile land or mission field for Christ's disciples to be witnesses of brotherhood,

unity and oneness without falling into uniformity or the danger of uniformity, but by continuing

to accept and appreciate diversity. This article aims to convince Christians in the multicultural

Cf. Jose KURUVACHIRA, Dialogo interreligioso, Roma, LAS, 2015, p. 84.

Cf. Ibid., p. 23.

Cf. Ibid., p. 26.

Cf. J. DONNE, No man is an island, London, Souvenir Press, 1988. According to the author, every

human being is a part of the continent, of the whole… of the universal humanity. This same

statement was once quoted by Thomas Merton to mean that every person, for the sake of the love of

God who lives and works through each person, is not alone but is an integral part of universal

humanity. cf. T. MERTON, Nessun uomo un'isola, Milano, Garzanti, 1998.

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era that the construction of an ever more human and inclusive world cannot be done without

the promotion of the ethical and religious values offered by religions. That is why in this

research will be shown the characters of the Bible as examples of interaction. dialogue and

reciprocity for today's disciples of Christ to live side by side in diversity as a calling or mission.

RESEARCH METHOD

The research method used in this study is a qualitative descriptive method. The type of

data used in this study is qualitative data, which is categorized into two types, namely primary

data and secondary data (Lubis & Siregar, 2021). Sources of data obtained through library

research techniques (library study) which refers to sources available both online and offline

such as: scientific journals, books and news sourced from trusted sources. These sources are

collected based on discussion and linked from one information to another. Data collection

techniques used in this study were observation, interviews and research. This data is analyzed

and then conclusions are drawn.

RESULT AND DISCUSSION

1. Diversity In The Old Testament

For the Israelites, welcoming and being friendly to strangers was a painful but dynamic

experience at the same time. They started with a fear and mistrust of foreign nations and

foreigners. Then they turned that fear into a virtue or awareness of mission in the midst of

foreigners. This is certainly not something that spontaneously or automatically happened. It

was a long process that was trained, developed, refined and promoted with a lot of attention,

empathy, according to their traditions. Here, it is important to study the deepest roots of tradition

which became the reference point for them to grow in a friendly attitude towards differences.

For that purpose, let us now deepen the anthropological-theological understanding of the

Exodus event, which was shared by the chosen people as a nation.

From a cultural point of view, the Exodus has one universal anthropological meaning.

That is, it becomes the prototype of any liberation movement that allows people to make

decisions responsibly. This is a prerequisite for recognizing the freedom of others, including

freedom of religion. According to the rules of the Sabbath, foreigners, servants and even

domestic animals had the right to rest. One sign of overall environmental restoration.

On the other hand, the experience of the same Exodus, can be interpreted as an adventure,

full of uncertainty. An adventure that urges people to face new cultural realities, to plan for a

new future, even though it creates fear and demands hard work. It was this experience that

compelled Moses to face the reality and make a choice: when he descended into the midst of

his enslaved brethren, he could study with bitterness the difficulties of the plan of deliverance

among them. Or he could choose to flee to Midian,

where he found an ally, as evidenced by

his marriage to Zipporah and his bond with his father-in-law Jethro.

From this point of view, the book of Exodus, according to Marcello Milani, becomes

very significant for "liberation theology" to interpret the creation story, eschatologically and

historically. Referring to these two aspects, the biblical scholars say firstly, that the creation

story is placed as a ministry of liberation in history, in a spirit of solidarity with all people,

without exception. Secondly, the story of creation is also a proclamation of a liberation, as a

mere grace that comes from without, from God, and is not the result of purely human efforts

Cf. M. MILANI, L’incontro con l’altro nella Bibbia, una lettura in prospettiva interculturale e

interreligiosa, Padova, Edizione Messaggero, 2017, p. 35.

Cf. Exodus, 2, 21-22

Cf. Ibid.

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Accepting Diversity from Christian View 966

(Marxism). Thirdly, liberation does not appear as an absolute value in itself, but refers to life,

to interpersonal and human relationships, to live well in the present, to remain ready to face all,

towards the promise of the fulfillment of the new heaven and earth, even in the midst of

suffering. and misfortune.

Theologically, the Exodus is not just a place and a culture of slavery that needs liberation.

The existence of a chosen nation in a foreign land and its aspect of pilgrimage to the promised

land is a symbol of faith which is called to live always in encounter, confrontation with others,

continuous self-purification with other cultures and to face difficulties to learn to face new

things. Therefore, this is a reminder not only of the importance of inculturation, namely the

process of incarnating faith in a particular culture, but also of intercultural interactions which

are understood as absorbing and spreading between all cultures, cross-border encounters and

conflict management. The message is that the nature of faith goes far beyond all formulas or

formal teachings.

Over the centuries, the maturity of the faith of the elect grows in exile, through self-

purification and in suffering. This is another reason that underlies their development of

hospitality and acceptance of strangers and those who are different from themselves. The proof,

in the book of Deuteronomy we know that foreigners who come and stay in the land will always

be accepted and well integrated.

Accepting and loving strangers is seen as imitating God's own attitude. There appears

here a parallel relationship between the Israelites' concepts of God and of foreigners.

The

message is very clear, namely, if God loves the weak, orphans, widows, strangers,

consequently, as His followers, we must also accept, love and side with them.

As for the fact that God's chosen people's faith is lived concretely in their relationships

with strangers, there is one other thing that should not be ignored. To grow in acceptance and

hospitality towards those who are strangers and different from them, the Israelites always

remember that their ancestors had also been foreigners and pilgrims. They remembered and

learned from the experiences of their ancestor Abraham. He himself was aware and recognized

himself as a foreigner in the land of the people, who had left his land to go and settle in Canaan,

the promised land. When his wife Sara died, it was not so easy for him to get a piece of land to

bury his wife and because of that he had to ask for help.

The elect's awareness of acceptance of foreigners as a virtue also continued to grow

during the time of King David. In his prayers the king recognized himself as a foreigner and a

pilgrim. But by using the plural form in his prayers, the king wanted to represent all his people.

Everyone is on a pilgrimage to the same God. Being a stranger in this view is everyone's

situation, without exception, marked by distress and uncertainty. This common destiny must be

the basis for accepting and living together with those who are different from us.

Departing from this awareness, the prophet Ezekiel also dared to speak about the rights

of foreigners to citizenship and inheritance. This applies to everyone, just like any other

Israelite.

We also find the figure of this foreigner in several women who managed to become

an integral part of the chosen people, until later becoming the ancestors of Jesus, God who

became human.

About this we know Tamar, Ruth and Bathsheba as told by Matthew in the

Cf. MILANI, op.cit., pp. 35-36.

Ibid. p. 37.

Ibid.

Cf. M. GAHUNGU, L’interculturalità. Una necessità nella formazione vocazionale oggi, Roma,

LAS, 2017, p. 172.

Cf. Genesis, 23,4.

Cf. 1 Chronicles 29:15.

Ezekiel, 47,22-23.

Cf. GAHUNGU, op.cit., p. 172.

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genealogy of Jesus.

It also becomes clear from this how difficult it is to find a population that

is pure, without the contact, influence and contamination of diversity.

Life on the move becomes an opportunity for foreigners, newcomers or those who are

different to mingle in new human communities. Gradually, the chosen nation will understand

that what is meant by foreigners or who is different can involve anyone, including themselves.

The key to reading and interpreting Scripture interculturally will have a tremendous

impact on the New Testament. In particular, with an intercultural perspective, the theme of the

hidden motivations behind an open, friendly and accepting attitude in the New Testament

church will be deepened.

2. Diversity In The New Testament

In this section, we will explore specifically the deepest motivations for accepting and

welcoming diversity according to the New Testament. The central figure who will be very

influential in the growth of this attitude is Jesus himself. After Jesus and His disciples, from the

point of view of their Christian calling, followers of Christ are called to be more open and

inclusive of diversity. Different from the past, in this multicultural era, Christians are called to

be friendly, accepting and fraternal with differences wherever and whenever they are.

The basis for this attitude is the central role of Jesus Christ, the One sent by the Father

to unite in Himself differences and divisions. This was accomplished through the events of His

passion, death and resurrection. A church that follows the Lord who came to save everyone,

can do nothing but follow the example of its Master. He is the cornerstone, the answer to why

it is necessary to live in diversity, by loving all people without limits so that no one is lost but

has eternal life.

Here, the author explores these important elements one by one.

2.1. Christ the Cornerstone

The central role of Christ, the initiator of the new humanity, is described repeatedly in

both the Old and New Testaments by the term “cornerstone” or «ακρογωνιαίο» in Greek

according to the prophet Isaiah .

According to tradition, it is seen in the metaphor of the

fundamental “cornerstone” which unites the two walls, strengthening the entire building. This

term has been used in the Old Testament hyperbolically related to the Israelites.

In the Psalms, the stone despised by the Israelites, which the builders rejected has

become the cornerstone. According to the Book of Isaiah, in the New Testament, this passage

is applied to Christ. If the cornerstone is indeed the foundation stone, these passages prove that

Christ, though rejected by man, was chosen by God as the cornerstone of the new heavenly

sanctuary, of God's new people in Christ. From the discarded stone to the most important stone:

the “cornerstone”, which acts as a link between two walls.

That is why the apostle Peter expressed himself in this way before the new Israel, the

Jews and the Gentiles: “You who were not God's people, but are now His people, who were not

loved but now have mercy."

The unifying foundation is Christ who unites the two. It is the irreplaceable foundation

in building the new Israel.

This is a statement deeply ingrained in the soul of the apostle Paul

in the first letter to the Corinthians: "For no other foundation can be laid than that which has

been laid, namely, Jesus Christ."

Cf. Ibid.

Cf. Matthew 1, 3.5.6

Cf. Isaiah 28,16.

Cf. Jude. 20,2; 1 Sam 14,38; Is, 19, 13; Zc 10,4.

Cf. Psalms 118, 22-23.

1 Pieter 2,10.

Cf. F. ASENSIO, Gesù Cristo: Profezia e Vangelo, Romae, Gregoriana, 1971, p. 159.

1 Cor 3,11.

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Accepting Diversity from Christian View 968

Compared to the ancient world, the novelty that Jesus, the cornerstone, offers us will no

longer refer to the rule of Moses, not even to Jerusalem as a fixed point of orientation. On the

other hand, the reference to the new humanity is the precepts, which were not engraved by Jesus

on stone tablets, or written on paper with ink, but were imprinted on the souls of His disciples.

So in Jesus Jeremiah's prophecy was fulfilled. The characteristics of the New Testament are

revealed.

At this point we can say that the Bible places before us a great message and helps us

understand that Jesus' death on the cross broke all boundaries and made us new members of

God's people. He is the one who unites the human family which is torn apart and separated by

walls of separation in love. This new people of God, as Saint John Paul II explained, needed:

“An initiative of life-giving love, beginning with the heavenly Father and culminating in Jesus

Christ, extends and spreads to universal dimensions, to involve all humanity in the new

creation”.

The end goal is exactly the same, namely living together in harmony, as expressed by

the apostle Paul in his letter to the people in Galatia: “There is no longer Jew or Greek, slave or

free man, male or female, for you are all one in Christ Jesus.”

Paul recalled the many divisions

that could be overcome by the power of baptism. In this new people of God, Saint Augustine

especially admired aspects of communion and universality. Thanks to the blood of Christ, in

such a union there is only one people of God.

With Christ, indeed, the stone which the builders rejected has become the cornerstone,

has strengthened two walls: the Jew and the Gentile, coming from the opposite direction. If in

Christ two walls coming from opposite directions are brought together without excluding any

contradiction, the consequence is that we no longer pay attention to the distance traveled by the

two who come from afar, but to their proximity to one another.

With regard to intercultural dialogue, it can be said that only in the light of Christ's death

and resurrection can one grow in unity with diversity and have the courage to look at others,

not with fear and suspicion. In an inclusive view, being different is no longer a threat. In the

context of living together, diversity is a strength, resource and opportunity that enriches each

other. In Christ who died and rose, the view must be placed not on what divides, but on what

unites.

2.2. Christological motivation

Christ himself is the core reason for Christians to behave and have different attitudes in

accepting and living side by side with diversity. In Jesus, God is on the side of humanity, but

he is also an outsider.

He came into the world and became «like us in every way, except in

sin».

His poverty was evident from His birth to His death on the cross. His unusual birth and

death reveal clearly how God himself became a stranger in the midst of his creatures.

The evangelist Luke explains from the very beginning of his Gospel the reality of God

being a stranger. The evangelist writes: «He wrapped him in swaddling clothes and laid him in

Cf. Jeremiah, 31,31-33.

GIOVANNI PAOLO II, Discorso di Giovanni Paolo II ai Partecipanti al Convegno Inter-

nazionale del Movimento «Umanità Nuova», Domenica, 20 marzo 1983, dalam «vatican.va»

<(8.12.2017) https://w2.vatican.va/con-tent/john-paul ii/it/speeches/1983/march/-documents/-hf_j-

pii_spe_19830320_u-mani-ta-nuova.html> , hlm.1.

Galatians, 3,28.

Cf. C. BORGOGNO (ed.), Agostino d’Ippona, Commento ai Salmi di Lode, prima parte, Milano,

Paoline, 1986, p. 18

Cf. Ibid.

Cf. GAHUNGU, op.cit., p. 173.

Hebrews, 4,15.

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a lowly manger, for there was no room for them in the inn».

Matthew dramatically relates how His life ended: “Around three o'clock, Jesus cried out

in a loud voice: «Eli, Eli, lemà sabactàni?», which means: «My God, O my God, why have you

forsaken me?».

But for John the Evangelist, "the unknown Jesus will save all people and draw

them to Him".

One step further and radically from Jesus in his dealings with strangers was to identify

himself with them. It is mentioned in Matthew 25, in the final judgment episode, where Jesus

declares that whoever accepts and welcomes a foreigner will receive and welcome Himself.

So much is said about the text of Deuteronomy (God loves strangers and you must imitate

Him). In this light, Cardinal Carlo Maria Martini emphasized that welcoming a stranger (anyone

different from us) is not an easy and simple matter, which will be rewarded by God, but rather

a graceful opportunity to establish a personal relationship with Jesus.

The Christological reasons for the welcome were affirmed by the church itself and

inspired by the Bible. The liturgy defines it seriously when it speaks of the human body of

Jesus, the incarnate Word of God, through which "the invisible Word appears in our flesh."

The fathers of the Second Vatican Ecumenical Council also underlined the radical nature

of the mystery of the incarnation of Christ, asserting: “The Son of God …. works with human

hands, thinks with human minds, acts with human wills, He loves with human hearts. Born of

the Virgin Mary, He truly became one of us, like us in every way except sin.”

Jesus Christ is

the model and soul of human love. This must be mutual. No one can consider oneself and one's

own culture better than another in living brotherly love. So it takes humility to wash each other's

feet, through simplicity of life, unity and fellowship of life.

2.3. Charismatic motivation

Exploring this motivation, it should be immediately explained here that Christian

hospitality is not an imitation of the human, but because of the charismatic dimension that

underlies it. The urge to accept differences comes from: ex Caritate Dei et Christi - from the

love of God the Father and from the example of the life of Jesus Christ.

To grow and develop in this dimension, according to Saint Paul, it is important to have

an awareness of God the Father and the feelings of Christ himself. Loving acceptance is present

in Saint Paul's teaching on love. "Strive to obtain the most excellent gifts,"

the apostle of the

nations taught. In chapter 13 of the same letter he asserts that the greatest charism is love.

Receiving and welcoming strangers is one of the manifestations of love, which is the greatest

law for Christians: “You shall love your neighbor as yourself,”

Jesus answered those who

asked Him about the first and foremost commandment.

Jesus summarized the Laws and teachings of the Prophets in what is called the golden

rule: "Whatever you want people to do to you, do it to them also."

Love, a gift higher than

any other, is lived for all, including strangers, as is emphasized in the parable of the good

Luke, 2,7.

Matthew, 27,46.

John, 12,32.

Matthew, 25.

Cf. ACCANFORA (ed.), op.cit., p. 1743.

CONFERENZA EPISCOPALE ITALIANA, Messale romano, Città del Vaticano, LEV, 1984

p. 317.

SECOND VATICAN COUNCIL, The pastoral Constitution on the Church in the contemporary

world Gaudium et Spes, no. 22.

Cf. John, 13.

MILANI, op.cit., p. 85.

1 Corinthians, 12,31.

Mark 12,31

Matthew, 7, 12.

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Accepting Diversity from Christian View 970

Samaritan. He, considered a foreigner by the Jews, did not hesitate to help an injured Jew who

was on the side of the road. His attitude transcends racial and religious boundaries. "He

approaches", with loving charisma. He made himself a model to follow in cultivating a friendly

attitude towards foreigners.

Through the parable of the good Samaritan,

Jesus identified himself with a stranger,

whom he saw as a fellow human being who is accepted and welcomed with love, and helped in

his time of need, regardless of national, ethnic, creed and cultural origin.

This love for neighbor is not lived exclusively, that is, it is limited to brothers and sisters

according to blood relations: "Love one another as I have loved you".

The love of Christ is

the measure as well as the motivation for mutual love within, among the disciples of Christ.

The inward experience of love grows openly outward as a witness to others beyond the

boundaries of ethnicity, religion and color. Jesus radically said: "Love your enemies and pray

for those who persecute you",

which is a model of unlimited and inclusive love for God who,

says the Bible: "raises the sun for evil and good, and sends rain for those who are evil." right

and unjust".

Christ made it concrete on the cross. He gave Himself not for the few who

followed Him but for all. He prayed for those who mocked and crucified Him: "Father, forgive

them for they do not know what they are doing".

Therefore, for Jesus, what is most important is humanity and their salvation and it does

not depend on their origin and culture. The radicality of God's love for humans of all races and

ethnicities, is not something from the past, or something abstract, but relates to the present of

believers who proclaim and witness the same love in a concrete way.

One of the many warriors of faith and love for adversaries and foes was Martin Luther

King. He wrote:

To our most formidable foes we say: we will meet your ability to inflict suffering with

our ability to endure suffering; we will face your physical strength with our fortitude. Do

whatever you want, and we will continue to love you. With heart nuDear rani, we will

not obey your unjust laws, for not cooperating with evil is a moral obligation no less than

cooperating with good. Throw us in jail, then we will still love you. Drop bombs on our

homes and threaten our children and grandchildren, and we will still love you. Send

hooded assassins to our homes in the middle of the night, beat us and leave us half to

death, then we will love you again. But let you know that we will win you over with our

patience to suffer. One day, we will win freedom, but not only for ourselves: we will

captivate your hearts and consciences so much that sooner or later we will conquer you,

and our victory will be a double victory.

Like this American pastor, every Christian in every time and place is called to follow the

example of Jesus the Lord, in a radical way of love, which transcends the boundaries of race,

religion, culture, gender and color. Jesus said: “But I say to you, Love your enemies and pray

for those who persecute you. If you love those who love you, what is your reward? Didn't the

tax collector do the same? Don't people who don't know God do the same? And if you only

greet your brothers, what is more than what other people do? Therefore you must be perfect,

just as your Father who is in heaven is perfect."

The divisions between people make life in

diversity difficult. The disciples of Jesus are called to penetrate the walls of separation, in order

to arrive at the practice of love for enemies.

Cf. GAHUNGU, op.cit., p. 225.

Cf. Luke 10, 25-37.

John 15, 12.

Matthew 5, 44// Luke 6,12.

Mt. 5, 45.

Luke, 23, 34

M. LUTHER KING, La forza di amare, Torino, Sei, 1963.

Matthew 5, 44.46-48.

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2.4. Eschatological motivation

Christian anthropology shows that the end of the human pilgrimage in this mortal world

is directed to the immortal, namely eternal life. The pilgrimage on earth does not end here on

this earth but will continue after death. In this view, believers in Christ are pilgrims and

strangers in this world, i.e. those who are on their way to the eternal dwelling or city: "For here

we do not have a fixed city, but we seek the city that is to come",

heavenly Jerusalem.

Departing from this Christian view of eternal life, Cardinal Carlo Maria Martini

explained the eschatological understanding of being friendly to strangers, guests or those who

are different according to the Old Testament Scriptures. The important thing that Martini does

is draw our attention to the Old Testament. What he describes here has historical basis. Among

other things, Martini emphasized that just as Israel's own experience was once migrants and

foreigners in Egypt, so that experience was a good teacher to always be friendly, accepting,

compassionate and in solidarity with foreigners.

The experience experienced by the chosen people in exile should therefore not be

covered up, as if it were a disgrace to the nation. On the contrary, according to biblical experts

Cardinal Martini, it has turned into a positive value and even has become a mission and a call

to acknowledge, accept, welcome and coexist with diversity. Drawing on the experience of the

chosen people in the Old Testament, the same author calls Christians pilgrims, travelers and

strangers on earth.

He urges us to have, maintain and cultivate the same attitude towards

strangers and those who are different from us.

Knowing and acknowledging the pilgrim in the mortal world towards an immortal

destination is an important condition for acknowledging, accepting, welcoming others and

living together in an atmosphere of brotherhood. Regarding this attitude, Cardinal Martini

wrote: "Like Israel in the past, (...) so are Christians in every place and time, recognizing

themselves as pilgrims in this transient world. Christians are called to understand suffering and

need, foreigners, pilgrims and travelers in regard to the earthly homeland".

Having an eschatological view to see the history of mankind is oriented and focused on

fulfillment, according to the Cardinal from Milan, is an absolute requirement for Christians to

grow in a spirit of solidarity with one another and accept each other's differences. The Cardinal

himself underlined this aspect, quoting the words of a Christian in the early centuries of

Christianity who described the fate of Christians as "pilgrims" in these beautiful words:

“Christians inhabit their land, partake in all things as citizens, but they bear all things as

foreigners. Every foreign land is their homeland and every homeland is their foreign land”.

This does not necessarily mean that the other outside is unimportant. On the other hand, it is a

connecting bridge to reach heaven together, without excluding anyone. And this is only possible

if Christians know and realize that they are on a pilgrimage to the eternal city which God

Himself prepared not only for them but for all people. For Christians, the universality of

salvation from God is the ultimate goal as well as a motivator and animator of a solid and

involved life to realize the work of salvation from this world.

3. From Intercultural Theological Perspective

The friendly attitude towards diversity in Christianity can be traced and understood from

the point of view of intercultural theology. The universal aspect of the Christian faith is revealed

through local-based theological reflections, in its contexts and cultures. Missiology studies with

this new perspective began with the German Academy of Missiology. According to Henning

Hebrews, 13,14; 11,10-16

Cf. ACCANFORA (ed.), op.cit., p. 1744.

Ibid.

Ibid. pp. 1744-1745.

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Accepting Diversity from Christian View 972

Wrogemann, theology with an intercultural perspective complements missiological studies with

a special emphasis on intercultural dialogue.

Meanwhile, according to Walter J. Hollenweger, a pioneer of intercultural theology, as

quoted by Francis-Vincent Anthony, intercultural theology emphasizes the use of cultural

instruments for theology. Creative and relevant theology is nothing but the harmonious

integration of local culture into the universal Church with all its broader perspectives. Through

two-way integration, people move away from a view that tends to absolute only one way of

living and expressing personal faith. Instead they will come to the realization that there are

various ways to live the faith so that respect, respect and reckoning for each other in diversity

can be developed.

The pioneers of theology in this multicultural era argue that intercultural dialogue

between Christians inside (ad intra) and with non-Christians, outwards (ad extra) has two

benefits. On the one hand, a similar dialogue will strengthen the unity within the Church of

Christ while maintaining respect for differences. On the other hand, the same thing encourages

interaction and socio-cultural integration reciprocally and contributes to the development of

Christian faith as well as cultural wealth and social welfare.

In the context of dialogue with diversity, UNESCO emphasizes that no culture in the

world is pure. This means that it has never been touched and is not influenced by other cultures.

On the other hand, just like humans, creators, carriers and disseminators of cultural values

themselves, all cultures are always contaminated, transmitting values and mingling with one

another.

In this context, the theme of inculturation of faith in an intercultural perspective

becomes very relevant. That is, when evangelical values blend with local cultural values and

purify them, a critical and creative process of inculturation is realized.

Such a process cannot

be equated with the process of cultural adaptation or syncretism efforts. The word of God itself,

according to Pope emeritus Benedict XVI, has a deep intercultural character. "The word is able

to encounter various cultures and in turn allows them to meet one another."

a. Diversity: space for theology

In the light of intercultural theology, diversity is actually a space for intercultural

theology. An approach that defines differences as kairos, a graceful opportunity for believers

to grow in respect, in reckoning with and respecting differences, having compassion for one

another. In this perspective, personal, cultural and religious identity is not actually a dividing

wall but a connecting bridge to reach others, who are different from us, whether because of

religion, culture, skin color, gender and social status.

All of the above diversity reminds us of two things. On the one hand, our awareness of

recognition, acceptance and appreciation of others, who are different from us continues to grow

rapidly. Historically, collective awareness of a recognition of others, whether because of

Henning WROGEMANN, Intercultural theology, vol. 1 - Intercultural Hermeneutics

(Missiological Engagement Series), Downers Grove, Illinois, IVP Academic, Intervarsity Press,

2018, p. 23.

Cf. Walter J. HOLLENWEGER, Intercultural theology, dalam Theological Renewal 10 (1978) 2-

14, or F-V. ANTHONY, “Interculturalità: prospettiva teologico-pratica”, p. 174.

In this point of view, the Pontifical Council for Interreligious dialogue set out 12 principles and

six recommendations for an attitude to live together in diversity, namely: studing, building,

encouraging Christians to deepen their religious identity and faith and their knowledge of other

religions, work at the same time, urged the government to guarantee freedom of religion and prayer.

cf. DOCUMENT OF THE PONTIFICAL COUNCIL CONCERNING INTER-RELI-GIOUS

DIALOGUE, took place in Bangkok, October 28

, 2011.

Cf. UNESCO World Report (2009), Investing in Cultural Diversity and Intercultural Dialogue,

p. 11.

Cf. ANTHONY, op.cit., p. 176.

BENEDICT XVI, Sacramentum Caritatis (22 Februari 2007) 78: AAS 99 (2007), 165.

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religion, culture, race and color, was revealed first through the Jerusalem Council, then the

Council in the modern era known as Vatican II. In both historical moments, but more

prominently in the Council which is also known as ecumenical because of that universality the

Church not only recognizes the identity of others, but also encourages and promotes dialogue

with diversity through its official documents to this day.

On the other hand, more than ever before, born in our time the desire to meet, interact,

live side by side, need each other, give and receive in diversity. The need for the latter is

growing rapidly today thanks to advances in the field of communication and information

technology. It is undeniable that in this era marked by digitalization or digital technology,

diversity will meet each other, mingle with each other, infect each other, influence and enrich

each other reciprocally.

b. Need intercultural hermeneutics

The process of inculturation in the perspective of intercultural dialogue requires a

hermeneutics or science of interpretation of sacred texts that allows the growth of understanding

of diversity and dialogue with differences. The basis is that the Bible itself was born in an

intercultural context, in a plural and different reality. It is the product of a live and continuous

dialogue between the sacred writers and the differences around them. Therefore, the Bible

expert in Rome, professor and Salesian priest Mario Cimosa has spoken of the need for a

science of interpretation that allows Christians to open up and have a dialogue with diversity.

Strictly speaking, if we want to go in depth to understand the messages of the Bible, it is

inevitable that a hermeneutic is needed starting from an understanding of the cultural

environment of the holy writers with the various thoughts and views that influenced them. The

Old Testament for example displays various cultures such as the culture of the nomads, the

culture of Mesopotamia, Egypt, Greece, Persia and many others.

It is almost undeniable that the open and friendly attitude of the Israelites, the Old

Testament people to diversity, depended on their efforts to read and positively interpret their

past experiences under Egyptian occupation and in Babylonian exile. Through the same

intercultural hermeneutics we have discovered in the bitter experience of the nation its

missionary vocation to accept, help and accommodate others.

We will also see that the key to

reading and interpreting Scripture interculturally will have a profound effect on the New

Testament. So there can be no doubt that promoting an intercultural theology that

accommodates differences in today's multicultural situation is absolutely necessary.

c. Inculturation with an Intercultural perspective

The term inculturation in the field of theology is closely related to the English term

«enculturation»

which denotes the dynamic mixing of faith, as an individual's attempt to enter

into his own culture. As a movement into (ad intra) the process of inculturation needs to be

carried out critically. The goal is to help the individual to appreciate his own culture as fertile

ground, through which he learns to appreciate and recognize others.

More than that, the same process will help the same person to look critically and humbly

at his own identity, culture and religion. In this way he does not easily fall into the danger of

asserting himself and his own culture as the best and most righteous and demeaning others. A

critical attitude will enable the person concerned to slowly grow in respect, open up,

Following his predecessors, Pope Francis continues to encourage dialogue that is open, respectful

and reciprocal towards diversity. Dialogue with such respect is sharing with others and at the same

time the goal of interreligious dialogue: respecting the right to life and physical integrity of others,

human rights, namely freedom of conscience and thought, expression of faith. cf. FRANCIS, sulla

Dignitatis Humanae, on the occasion of the General Audience at the Vatican, Wednesday, October

, 2015.

Cf. CIMOSA, op.cit., pp. 108-138.

Ibid.

Cf. F.-V. ANTHONY, «Missio inter gentes» e «teologia interculturale», cambio di paradigma

per una nuova evangelizzazione, in «Salesianum» 75 (2013), p. 87.

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Accepting Diversity from Christian View 974

acknowledge and accept others and live side by side with them. In this sense, although it still

tends to be one-way, inculturation as long as it is applied with an intercultural perspective,

contains efforts to promote dynamic encounters, lively and reciprocal interactions between faith

and culture of a society.

What is an example of a new, inculturative lifestyle, the fruit of interaction and

reciprocity with the spirit of the risen Lord in the early community? Asking similar questions

feels important. The faith inherited by the Church to this day is based on the testimony of the

faith of the apostles which permeated the way of life of the early Church. The way of life of the

first community after the resurrection was marked by distinctive experiences: they lived in

brotherly love, faithfully listening to the Word of God, celebrating the Eucharist together and

praying together, being of one heart and all things belonging to them together. Their unity and

brotherhood are very real and are lived regularly thanks to the power of the Word of God and

the Eucharist.

The risen Lord wants the diversity of languages to be united firmly in only one

language, namely the language of love which is sealed with the event of Pentecost.

The fire

of love from the Holy Spirit will awaken the apostles that the Good News is addressed to all

people on earth.

It can be said that in the New Testament, the Spirit of the risen Lord continues to guide

and strengthen unity in diversity, by animate in the hearts of the early congregation the charism

of acceptance and acceptance of those who are different. But keep in mind that it is not as easy

as turning the palm of the hand but very complex. History proves that by pointing out some

undeniable internal conflicts, which then allowed the birth of the Jerusalem Council

with a

firm decision not to impose on foreign people a demand that they be circumcised and become

Jewish.

This council can be an example of how unity in the Church continues to be fostered

and maintained without sacrificing diversity within the Church.

d. A Need for intercultural mediators and theologians

Such a process requires mainly Christians with a strong intercultural base and insight to

seek a dialogue between a conscious faith and the local culture. This is not meant only about

the content of the teachings, but also about praxis inspired by reason or knowledge, both about

one's own culture and others.

In addition, we also need mediators who are able to facilitate the transition of those who

want to unite themselves with the new World view that Jesus himself offers and proclaims. It

takes missionaries, catechists, pastoral agents and living witnesses who take the gospel of Christ

to others not as their own but as a grace received from Above, from divine revelation, wishing

everyone to be saved. And not only that, we also need Church servants who are in solidarity

with the people (anyone), from different religions and cultures so that, like the apostle Paul,

they are able to manifest faith in diversity. In an intercultural perspective, we need people who

are able to turn to a conscious effort to promote encounters, dialogue, interactions and mutual

relations in diversity. We need those with the ability and skill to build bridges or more, to be

respectful bridges between the different. The main aim of this endeavor is to reproduce

regularly and sustainably both within the Church and in society the main actors, bridge builders

and new mediators between differences.

Ibid.

Cf. Acts, 2, 42-48; 4, 32-35.

Cf. Acts, 2, 7-12.

The Council of Jerusalem (Acts, 15,6-29) took place in Jerusalem in AD 49. A kind of governing

council of the Church consisting of the apostles with Peter as the spokesman and the elders with

James as the spokesman. In addition there were also delegates from Jerusalem, from Paul and

Barnabas from the Church in Antioch and the Jews. (cf. S. BARLETTA (ed.), Sola fede: la lettera

ai Romani, Firenze, ADV, 2017, p. 12).

Ibid., p. 13.

Rafael VICENT, La vocazione nella Bibbia, Roma, LAS, 2015, pp. 196, 235.

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Through the proclamation and witness of the life of the early community, the early Church

helps us to see and understand more deeply the participation and involvement of the faithful in the

mystery of God's incarnation into man and the paschal mystery of the Son of God. This is a radical

rapture of human history through Christ the Son of God.

Through His suffering, death and

resurrection, He has elevated our human nature to a divine level. This belief has consequences for

our preaching today. In the light of the mystery of the incarnation, diversity is not only the goal and

object of proclamation. They are the subject and partner of a living intercultural dialogue. Equality

as partners must be recognized and accepted together with the differences that exist in them. Such

interactions can be special opportunities for religious growth and cultural development thanks to the

integration of new ideas, symbols, practices and principles. The main goal is to multiply the space

or coexistence between people where intercultural and interreligious dialogue continues to be

promoted.

We must therefore return to deep roots and authentic evangelical motivations. God the

Creator of the universe, born, died and rose gloriously came not only for Christians but for all people.

The proclamation of the Word of God needs to be lived in an intercultural perspective, namely with

the awareness and belief that other people also have the right to hear the message of salvation that

comes from God. This basic belief has a consequence that proclaimers of the Word of God need to

know how to read and interpret sacred texts and biblical events in a real context and in the midst of

diversity as it is today.

What's more, they (the preachers, whether clerical, religious or lay) are called upon to find

appropriate and creative ways to spread the Good News in today's multicultural context. It is time

to start that conversion from within, from ourselves by boldly correcting the old ways that put

forward the truth in one direction, or trying to lead others into our beliefs through cheap proselytism.

In the same spirit, the habit of badmouthing fellow believers of other religions in the pulpits of

sermons must be abandoned. In the intercultural spirit, which emphasizes interaction and reciprocity

among human beings, it can be said that this is the time for us to live and pastorally live the spirit of

the Second Vatican Council. The humble church is the church that listens. A good listening church

will continue to grow in its respect for differences and in its noble intention to always have dialogue

with one another.

CONCLUSION

A way of life that emphasizes hospitality and reciprocal acceptance is not automatic but a

long process. From the chosen nation we have learned how difficult and complicated it is to make

hospitality a value worth fighting for and preserving. A mission from God to be realized. According

to the Bible, hospitality to the different turns into mission to acknowledge, accept and live together

with one another.

Theology in today's intercultural perspective therefore should promote reflection that helps

the faithful to arrive at a double a double scientific conviction. Firstly, the collective belief in

hospitality to others, is rooted in the Word of God. The Word of God is not a voice in the past that

was static, but a transformative force that continues to transform, create, liberate and empower living

and mutual relationships among differences. The Word who is the person of Christ himself continues

to be present and communicates himself throughout the ages through various events, ways of life

and words that bind each other. In the midst of diversity which is still marked by difficulties in living

together, theological reflection needs to help the faithful to read, ponder and confront in the light of

the Word of God the concrete problems every day that arise due to different ways of seeing.

Secondly, the belief in a critical attitude towards the view that building a world that is

peaceful, just, solidarity and inclusive does not require ethical and religious views and beliefs, rooted

in the promises of true happiness, as reflected in the way of life of Jesus himself. This long

pilgrimage process is full of meanings and encounters that occur not in one direction only (mono-

Roger SCHROEDER, Interculturality as a paradigm of mission, in Lazar T. STANISLAUS –

Martin ÜFFING, Intercultural mission, vol. 2, Sankt Augustin, Steyler Missionswissenschaftliches

Institut, 2015, p. 159.

Carmelo DOTOLO, Cristianesimo e interculturalità, dialogo, ospitalità, ethos, Assisi, Cittadella,

2011, p. 135.

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Accepting Diversity from Christian View 976

multicultural) but in an interactive, dialogical, reciprocal and intercultural climate with diversity.

Theology in the latter perspective means encouraging and continuing to promote an

intercultural hermeneutic that allows Christians to be critical of themselves, their own religion,

culture and their point of view. In this sense we recognize the process of inculturation into (ad intra)

in a critical way. Its aim is to help believers to enter into themselves and their own culture with a

critical and humble view that they are not alone and their culture is not the only one on earth. This

confrontation is necessary so that they are able to come out of themselves (ad extra) to grow in

respect, appreciate others, interact with them for the common good. At this stage, when the local

cultural values embedded in oneself interact with evangelical values and are purified by them, what

is known as intercultural exchange is realized.

In order to arrive at acceptance, dialogue and friendly coexistence, reflection on humanity as

imago Dei is not secondary but primary to theology. The treatment of God is the same practiced for

humanity, the image of God himself. The same thing is to accept and love the history of life, culture

and diversity around humans as if loving and treating humans kindly themselves. The creative and

critical process of inculturation as well as a conscious, integrative and transformative intercultural

dialogue gives birth to new creativity for faith and the development of local cultures.

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